While Jesus was in Bethany: The events described at Mt 26:6-13 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Now when: What is described at Mt 26:1-5 happened on Nisan 12, because verse 2 states that “two days from now the Passover [on Nisan 14] takes place.”​—See App. A7, B12, and study note on Mt 26:6.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

executed on a stake: Or “to be fastened on a stake (pole).” This is the first of over 40 occurrences of the Greek verb stau·roʹo in the Christian Greek Scriptures. This is the verb for the Greek noun stau·rosʹ, rendered “torture stake.” (See study notes on Mt 10:38; 16:24; 27:32 and Glossary, “Stake”; “Torture stake.”) The verb form is used in the Septuagint at Es 7:9, where the order was given to hang Haman on a stake that was over 20 m (65 ft) tall. In classical Greek, it meant “to fence with pales, to form a stockade, or palisade.”

Passover: This festival (Greek paʹskha from Hebrew peʹsach from the verb pa·sachʹ, meaning “to pass over; to pass by”) was instituted the evening preceding the Israelites’ Exodus from Egypt. It commemorates the deliverance of the Israelites from Egypt and the ‘passing over’ of their firstborn when Jehovah destroyed the firstborn of Egypt.​—Ex 12:14, 24-47; see Glossary.

Son of man: See study note on Mt 8:20.

to be executed on the stake: Or “to be fastened on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

chief priests: The Greek term is rendered “high priest” when it is singular and refers to the chief representative of the people before God. Here the plural refers to principal men of the priesthood, including former high priests and, possibly, the heads of the 24 priestly divisions.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25; Ac 2:17), it is not limited to those who are elderly. Here it refers to the leaders of the Jewish nation who are often mentioned together with chief priests and scribes. The Sanhedrin was made up of men from these three groups.​—Mt 21:23; 26:3, 47, 57; 27:1, 41; 28:12; see Glossary, “Elder; Older man.”

chief priests: See study note on Mt 2:4 and Glossary, “Chief priest.”

elders: See study note on Mt 16:21.

high priest: When Israel functioned as an independent nation, the high priest held his office for life. (Nu 35:25) However, during the Roman occupation of Israel, the rulers assigned by Rome had authority to appoint and to depose the high priest.​—See Glossary.

Caiaphas: This high priest, appointed by the Romans, was a skillful diplomat who held his office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E.​—See App. B12 for the possible location of Caiaphas’ house.

a leper: A person suffering from a serious skin disease. The leprosy referred to in the Bible is not restricted to the disease known by that name today. Anyone diagnosed with leprosy became an outcast from society until he was cured.​—Le 13:2, ftn., 45, 46; see Glossary, “Leprosy; Leper.”

While Jesus was in Bethany: The events described at Mt 26:6-13 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Simon the leper: This Simon is mentioned only here and in the parallel account at Mr 14:3. He may have been a former leper whom Jesus had healed.​—See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

she put this perfumed oil on my body: The woman (see study note on Mt 26:7) performed this generous act out of love and appreciation for Jesus. He explained that she was unknowingly preparing his body for burial, since such perfumed oil and ointments were often applied to dead bodies.​—2Ch 16:14.

a woman: According to Joh 12:3, this woman is Mary, the sister of Martha and Lazarus.

alabaster jar: See Glossary, “Alabaster.”

costly perfumed oil: Mark and John’s accounts specify that it was a pound of “genuine nard,” worth 300 denarii. That sum represented about a year’s wages for an ordinary laborer. (Mr 14:3-5; Joh 12:3-5) The source of such perfumed oil is generally thought to be an aromatic plant (Nardostachys jatamansi) found in the Himalayas. Nard was often adulterated, even counterfeited, but both Mark and John say that this oil was “genuine.”

pouring it on his head: According to Matthew and Mark, the woman poured the oil on Jesus’ head. (Mr 14:3) John, who wrote years later, supplied the added detail that she also poured it on his feet. (Joh 12:3) Jesus explains that this loving act was figuratively to prepare him for burial.​—See study note on Mt 26:12.

the disciples: Only in John’s account is Judas Iscariot identified as the one objecting to Mary’s use of expensive oil. (Joh 12:4-7) Evidently, other apostles merely agreed to what seemed to be a valid point.

300 denarii: Matthew’s account simply says “a great deal of money” (Mt 26:9), but the accounts of Mark and John are more specific.​—See study note on Mr 14:3; Glossary, “Denarius”; and App. B14.

a great deal of money: See study note on Mr 14:5.

a woman: According to Joh 12:3, this woman is Mary, the sister of Martha and Lazarus.

she put this perfumed oil on my body: The woman (see study note on Mt 26:7) performed this generous act out of love and appreciation for Jesus. He explained that she was unknowingly preparing his body for burial, since such perfumed oil and ointments were often applied to dead bodies.​—2Ch 16:14.

Truly: Greek, a·menʹ, a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses this expression to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. When repeated in succession (a·menʹ a·menʹ), as is the case throughout the Gospel of John, Jesus’ expression is translated “most truly.”​—See study note on Joh 1:51.

all the inhabited earth . . . all the nations: Both expressions emphasize the scope of the preaching work. In a broad sense, the Greek word for “inhabited earth” (oi·kou·meʹne) refers to the earth as the dwelling place of mankind. (Lu 4:5; Ac 17:31; Ro 10:18; Re 12:9; 16:14) In the first century, this term was also used in reference to the vast Roman Empire, where the Jews had been dispersed. (Lu 2:1; Ac 24:5) In its general sense, the Greek word for “nation” (eʹthnos) refers to a group of people who are more or less related to one another by blood and who have a common language. Such a national or ethnic group often occupies a defined geographic territory.

Truly: See study note on Mt 5:18.

is preached in all the world: Similar to his prophecy at Mt 24:14, Jesus here foretells that the good news would be proclaimed in all the world and would include this woman’s act of devotion. God inspired three Gospel writers to mention what she did.​—Mr 14:8, 9; Joh 12:7; see study note on Mt 24:14.

Now when: What is described at Mt 26:1-5 happened on Nisan 12, because verse 2 states that “two days from now the Passover [on Nisan 14] takes place.”​—See App. A7, B12, and study note on Mt 26:6.

While Jesus was in Bethany: The events described at Mt 26:6-13 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Iscariot: Possibly meaning “Man From Kerioth.” Judas’ father, Simon, is also called “Iscariot.” (Joh 6:71) This term has commonly been understood to indicate that Simon and Judas were from the Judean town of Kerioth-hezron. (Jos 15:25) If this is so, Judas was the only Judean among the 12 apostles, the rest being Galileans.

Then: That is, on Nisan 12, the same day as the events described at Mt 26:1-5 took place.​—See App. A7, B12, and study notes on Mt 26:1, 6.

Judas Iscariot: See study note on Mt 10:4.

30 silver pieces: Matthew is the only Gospel writer to mention the amount for which Jesus was betrayed. These were possibly 30 silver shekels minted in Tyre. This sum appears to show the chief priests’ contempt for Jesus, since under the Law, it was the price of a slave. (Ex 21:32) Likewise, when Zechariah asked for his wages from unfaithful Israelites for his prophetic work among God’s people, they weighed out to him “30 pieces of silver,” suggesting that they considered him to be worth no more than a slave.​—Zec 11:12, 13.

On the first day of the Unleavened Bread: The Festival of Unleavened Bread began on Nisan 15, the day after the Passover (Nisan 14), and lasted for seven days. (See App. B15.) In Jesus’ time, however, the Passover had become so closely connected to this festival that all eight days, including Nisan 14, sometimes were referred to as “the Festival of the Unleavened Bread.” (Lu 22:1) In this context, the phrase “On the first day of” could be rendered “On the day before.” (Compare Joh 1:15, 30, where the Greek word for “first” [proʹtos] is rendered “before” in a similar construction, namely, “he existed before [proʹtos] me.”) So the original Greek, as well as Jewish custom, allows for the disciples’ question to have been asked of Jesus on Nisan 13. During the daytime of Nisan 13, the disciples made preparations for the Passover, which was later celebrated “after evening had fallen” at the beginning of Nisan 14.​—Mr 14:16, 17.

When evening came: That is, the evening marking the start of Nisan 14.​—See App. A7 and B12.

dips his hand with me: People usually ate food with their fingers, or they used a piece of bread somewhat like a spoon. This expression could also be an idiom meaning “to share food together.” Eating with a person signified close fellowship. To turn against such an intimate companion was considered the vilest form of treachery.​—Ps 41:9; Joh 13:18.

bowl: The Greek word denotes a relatively deep bowl from which a meal was eaten.

You yourself said it: A Jewish idiom here used to affirm the truth of a statement made by a questioner. Jesus was, in effect, saying: “You have said so, and what you say is true.” Jesus’ reply evidently pointed out that Judas’ own words were an admission of responsibility for Jesus’ betrayal. At some point after this, Judas must have left the room before Jesus instituted the observance of the Lord’s Evening Meal, as shown by a comparison with the account at Joh 13:21-30. Here in Matthew’s account, Judas is next mentioned at Mt 26:47, together with the crowd in the garden of Gethsemane.

after breaking the loaves: Bread was often made in flat loaves that were baked hard. Therefore, breaking the loaves to eat them was customary.​—Mt 15:36; 26:26; Mr 6:41; 8:6; Lu 9:16.

took a loaf . . . broke it: The loaves common in the ancient Near East were thin and, if unleavened, brittle. There was no spiritual significance to Jesus’ breaking the bread; this was the normal way to divide that type of loaf.​—See study note on Mt 14:19.

saying a blessing: This expression evidently refers to a prayer offering praise and thanks to God.

means: The Greek word e·stinʹ (literally meaning “is”) here has the sense of “signifies; symbolizes; stands for; represents.” This meaning was evident to the apostles, since on this occasion Jesus’ perfect body was there in front of them and so was the unleavened bread that they were about to eat. Therefore, the bread could not have been his literal body. It is worth noting that the same Greek word is used at Mt 12:7, and many Bible translations render it “means.”

blood of the covenant: The new covenant, between Jehovah and anointed Christians, was made operative by Jesus’ sacrifice. (Heb 8:10) Jesus here uses the same expression Moses used when acting as mediator and inaugurating the Law covenant with Israel at Mount Sinai. (Ex 24:8; Heb 9:19-21) Just as the blood of bulls and goats validated the Law covenant between God and the nation of Israel, Jesus’ blood made valid the new covenant that Jehovah would make with spiritual Israel. That covenant went into effect at Pentecost 33 C.E.​—Heb 9:14, 15.

drink it new: That is, the vine’s new product. In the Scriptures, wine sometimes symbolizes joy.​—Ps 104:15; Ec 10:19.

after singing praises: Or “after singing hymns (psalms).” According to one Jewish tradition, the first Hallel Psalms (113, 114) were sung, or recited, during the Passover meal; the last four (115-118) at its conclusion. The latter contain some of the prophecies that apply to the Messiah. Ps 118 begins and ends with the words: “Give thanks to Jehovah, for he is good; his loyal love endures forever.” (Ps 118:1, 29) These may well have been the last words of praise that Jesus sang with his faithful apostles on the night before his death.

before a rooster crows: All four Gospels mention this statement, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:74, 75; Mr 14:30, 72; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.

Gethsemane: This garden was evidently located on the Mount of Olives across the Kidron Valley from Jerusalem. It was probably equipped with an olive press, since its name is derived from a Hebrew or Aramaic expression (gath shema·nehʹ) meaning “oil press.” Although the exact location cannot be determined, one tradition identifies Gethsemane with a garden located at the foot of the Mount of Olives, at the fork of the road on its W slope.​—See App. B12.

two sons of Zebedee: That is, the apostles James and John.​—Mt 4:21; 10:2.

Keep on the watch: The Greek term has the basic meaning “stay (keep) awake,” but in many contexts it means “be on guard; be watchful.” Matthew uses this term at Mt 24:43; 25:13; 26:38, 40, 41. At Mt 24:44, he connects it with the need to be “ready.”​—See study note on Mt 26:38.

Keep on the watch: Lit., “Stay awake.” This exhortation to stay awake spiritually is the basic message of the parable of the ten virgins.​—See study notes on Mt 24:42; 26:38.

I am: Or “My soul is.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a person’s entire being. So “my soul” can be rendered “my whole being” or simply “I.”​—See Glossary, “Soul.”

keep on the watch: Lit., “stay awake.” Jesus had emphasized the need for his disciples to stay awake spiritually because of not knowing the day and hour of his coming. (See study notes on Mt 24:42; 25:13.) He repeats that exhortation here and again at Mt 26:41, where he links staying awake spiritually with persevering in prayer. Similar exhortations are found throughout the Christian Greek Scriptures, showing that spiritual alertness is vital for true Christians.​—1Co 16:13; Col 4:2; 1Th 5:6; 1Pe 5:8; Re 16:15.

drink the cup: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (Ps 11:6; 16:5; 23:5) To “drink the cup” here means to submit to God’s will. In this case, the “cup” involved not only Jesus’ suffering and death under the false charge of blasphemy but also his being resurrected to immortal life in heaven.

fell facedown: Or “threw himself down with his face to the ground,” perhaps resting on his hands or elbows. In the Bible, several postures for prayer are mentioned, including standing and kneeling. However, a person in fervent prayer might actually lie facedown with his body outstretched.

let this cup pass away: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (See study note on Mt 20:22.) Jesus no doubt felt great concern over the reproach that his death as one charged with blasphemy and sedition could bring on God, moving him to pray that this “cup” pass away from him.

Could you: Here the Greek text uses the second person plural verb, indicating that Jesus is addressing not only Peter but also other disciples.

spirit: Here referring to the impelling force that issues from a person’s figurative heart and causes him to say and do things in a certain way.​—See Glossary.

flesh: In the Bible, the term is often used to represent man in his imperfect sinful state.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

Look!: See study note on Mt 1:20.

gave him a tender kiss: The Greek verb rendered “to give a tender kiss” is an intensive form of the verb for “kiss,” used at Mt 26:48. By greeting Jesus in such a warm, friendly manner, Judas showed the depth of his deceitfulness and hypocrisy.

struck the slave of the high priest: This incident is recorded by all four Gospel writers, and their accounts are complementary. (Mt 26:51; Mr 14:47; Lu 22:50) Only Luke, “the beloved physician” (Col 4:14), mentions that Jesus “touched the ear and healed him.” (Lu 22:51) John is the only Gospel writer to mention that Simon Peter wielded the sword and that Malchus was the name of the slave whose ear was cut off. John was evidently the disciple “known to the high priest” as well as to his household (Joh 18:15, 16), so it is natural that his Gospel would mention the injured man by name. John’s familiarity with the high priest’s household is further shown at Joh 18:26, where John explains that the slave who accused Peter of being a disciple of Jesus was “a relative of the man whose ear Peter had cut off.”

struck the slave of the high priest: This incident is recorded by all four Gospel writers, and their accounts are complementary. (Mt 26:51; Mr 14:47; Lu 22:50) Only Luke, “the beloved physician” (Col 4:14), mentions that Jesus “touched the ear and healed him.” (Lu 22:51) John is the only Gospel writer to mention that Simon Peter wielded the sword and that Malchus was the name of the slave whose ear was cut off. John was evidently the disciple “known to the high priest” as well as to his household (Joh 18:15, 16), so it is natural that his Gospel would mention the injured man by name. John’s familiarity with the high priest’s household is further shown at Joh 18:26, where John explains that the slave who accused Peter of being a disciple of Jesus was “a relative of the man whose ear Peter had cut off.”

one of those with Jesus: The parallel account at Joh 18:10 shows that it was Simon Peter who drew his sword and that the name of the slave of the high priest was Malchus. The accounts at Lu 22:50 and Joh 18:10 also add the detail that it was his “right ear” that was cut off.​—See study note on Joh 18:10.

struck the slave of the high priest: See study note on Joh 18:10.

legions: Principal units of the Roman army. In the first century C.E., one legion usually consisted of some 6,000 soldiers. Here “12 legions” apparently denotes an indefinite, large number. Jesus is saying that if he asked, his Father would send more than enough angels to protect him.

the Scriptures: An expression often used to refer to the inspired Hebrew writings as a whole.

to fulfill what was spoken by Jehovah through his prophet: This and similar expressions occur many times in Matthew’s Gospel, apparently to emphasize to the Jewish audience Jesus’ role as the promised Messiah.​—Mt 2:15, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9.

for the writings of the prophets to be fulfilled: See study note on Mt 1:22.

high priest: When Israel functioned as an independent nation, the high priest held his office for life. (Nu 35:25) However, during the Roman occupation of Israel, the rulers assigned by Rome had authority to appoint and to depose the high priest.​—See Glossary.

Caiaphas: This high priest, appointed by the Romans, was a skillful diplomat who held his office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E.​—See App. B12 for the possible location of Caiaphas’ house.

Caiaphas the high priest: See study note on Mt 26:3.

chief priests: The Greek term is rendered “high priest” when it is singular and refers to the chief representative of the people before God. Here the plural refers to principal men of the priesthood, including former high priests and, possibly, the heads of the 24 priestly divisions.

the Supreme Court: The full Sanhedrin​—the judicial body in Jerusalem made up of the high priest and 70 elders and scribes. The Jews considered its rulings to be final.​—See Glossary, “Sanhedrin.”

chief priests: This term refers to principal men of the priesthood.​—See study note on Mt 2:4 and Glossary, “Chief priest.”

Sanhedrin: That is, the Jewish high court in Jerusalem. The Greek word rendered “Sanhedrin” (sy·neʹdri·on) literally means a “sitting down with.” Although it was a general term for an assembly or a meeting, in Israel it could refer to a religious judicial body or court.​—See study note on Mt 5:22 and Glossary; see also App. B12 for the possible location of the Sanhedrin Hall.

the Christ: Here the title “Christ,” meaning “Anointed One,” is preceded by the definite article in Greek. This is a way of indicating that Jesus was the promised Messiah, the one who had been anointed in a special sense.​—See study notes on Mt 1:1; 2:4.

the Christ: See study note on Mt 11:2.

You yourself said it: A Jewish idiom here used to affirm the truth of a statement made by a questioner. Jesus was, in effect, saying: “You have said so, and what you say is true.” Jesus’ reply evidently pointed out that Judas’ own words were an admission of responsibility for Jesus’ betrayal. At some point after this, Judas must have left the room before Jesus instituted the observance of the Lord’s Evening Meal, as shown by a comparison with the account at Joh 13:21-30. Here in Matthew’s account, Judas is next mentioned at Mt 26:47, together with the crowd in the garden of Gethsemane.

You yourself say it: This reply is evidently an affirmation of the truth of Pilate’s statement. (Compare study notes on Mt 26:25, 64.) Though Jesus confesses to Pilate that he really is a king, it is in a sense that differs from what Pilate imagines, since Jesus’ Kingdom is “no part of this world” and thus no threat to Rome.​—Joh 18:33-37.

You yourself said it: Jesus did not sidestep Caiaphas’ question, since he recognized the high priest’s authority to put him under oath to state the facts. (Mt 26:63) This expression was apparently a Jewish idiom affirming that a statement was true. This is supported by Mark’s parallel account, which renders Jesus’ reply “I am.”​—Mr 14:62; see study notes on Mt 26:25; 27:11.

the Son of man . . . coming on the clouds of heaven: Jesus here alludes to the Messianic prophecy at Da 7:13, 14, affirming that he would be the one who would gain access to God’s presence and be given rulership in heaven.​—See Glossary, “Son of man.”

right hand of power: To be on a ruler’s right hand meant being second in importance to the ruler himself. (Ps 110:1; Ac 7:55, 56) The Greek word for “power” in this context may be understood to refer to God himself, and it could be rendered “the Power” or “the Powerful One.” The Greek expression for “right hand of power” also occurs in the parallel account at Lu 22:69, but with the addition of the word for “God.” It is rendered “the powerful right hand of God.” The phrase “right hand of power” may also imply that Jesus would be infused with power, or authority, because of being at the right hand of the Powerful One, God.

ripped his outer garments: Here a gesture expressing indignation. Caiaphas likely tore open the part of his garment that covered his chest to dramatize his sanctimonious outrage at Jesus’ words.

Prophesy . . . Who struck you?: Here “prophesy” does not mean to make a prediction but to identify by divine revelation who had hit him. The parallel accounts at Mr 14:65 and Lu 22:64 show that Jesus’ persecutors had covered his face, evidently explaining their taunt to identify who had hit him.

gatehouse: Lit., “gate.” Mark’s account uses a term that can mean “entryway” or “vestibule,” indicating that this was more than a simple gate. (Mr 14:68) It was evidently a structure, perhaps a passageway or a hall, leading from the courtyard to the exterior doors that opened to the street.

your dialect: Or “your accent; the way you speak.” Peter’s Galilean dialect or accent may have reflected regional vocabulary or pronunciation that differed from the Hebrew spoken in Judea. Some suggest that the distinct Galilean accent or vocabulary was due to foreign influence.

a rooster crowed: All four Gospels mention this event, but only Mark’s account adds the detail that the rooster crowed a second time. (Mt 26:34, 74, 75; Mr 14:30; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred sometime before dawn.​—See study note on Mr 13:35.

curse: Most likely, Peter is invoking a curse on himself, saying, in effect, that he ‘wishes to be cursed if he is lying and actually knows the man.’

swear: Or “swear with an oath.” Motivated by fear, Peter is trying to convince those around him that his denials are truthful. By swearing to the matter, he is taking an oath that his words are true and that a calamity might befall him if they are not.

a rooster crowed: See study note on Mr 14:72.